SORROW IMPROVED. 


ABSTRACT 


SERMON. 


CINCINNATI. 
1839. 


TLYAVEN 122°C My, 


GOD moves in a mysterious way 
His wonders to perform ; 

He plants his footsteps in the sea, 
And rides upon the storm. 


Deep in unfathomable mines, 
With never-failing skill, 

He treasures up his bright designs, 
And works his gracious will. 


Ye fearful saints, fresh courage take, 
The clouds ye so much dread 

Are big with mercy, and shall break 
In blessings on your head. 


Judge not the Lorn by feeble sense, 
But trust him for his grace: 
Behind a frowning providence 
He hides a smiling face. 


His purposes will ripen fast, 
Unfolding every hour: 

The bud may have a bitter taste, 
But sweet will be the flower. 


Blind unbelief is sure to err, 
And sean his work in vain: 

Gop is his own interpreter, 
And he will make it plain. 


SORROW IMPROVED. 


« Although affliction cometh not forth of the dust, neither doth 
trouble spring out of the ground. Yet man is born unto trouble as the 
sparks fly upward.” Jos v. 6, 7. 


The text, on account of its verbal arrangement, may be 
somewhat obscure. Divested of figure its substantial meaning 
appears to be this:—“Afflictions neither come by chance nor 
by a fatal necessity,—yet God, who wisely orders them all, 
has made some portion of trouble, the inevitable Jot of every 
human being.” We shall not discuss the text in strict order, 
but make a free use of it, with other passages, to establish and 
illustrate a few propositions,—and our first proposition is this: 

I. ALL sorRow IS THE FRUIT OF Sin. The connexion be- 
tween suffering and transgression, is an important practical 
truth. Fully to recognize it, is to derive cause for humiliation 
from those very woes, which are apt at first, to excite proud 
murmurings. In the mind of a christian, sin and suffering 
should always be associated. And although to keep up the 
association certainly requires faith, we hold it to be comforting 
to permit reason to trace the connexion where she can; by 
so doing, faith will more readily dispose of those occasional 
difficulties, which meet us in the way. 

Daily experience and observation teach us that sin brings 
sorrow; and although, to the mere eye of reason, there is much 
mystery in human suflering, when we mark the course of 
Providence we can perceive a connexion between guilt and 
misery. This connexion may not be invariable nor always 
very obvious; but it is general and distinguishable. For the 
tendency of vice to produce misery is as certain as the ten- 
dency of the dark summer cloud to send forth disastrous light- 
ning; and when the bolts of calamity do not strike at once, 
there is generally in the criminal a fearful expectation of evil, 


G 


5 


which shows his intuitive recognition of the relation between 
guilt and suffering. 

And what Providence thus teaches respecting the general 
tendency of vice, Revelation fully unfolds and confirms. It 
informs us that sorrow entered our world with the first trans- 
gression. In the text we read that “man is born unto trouble.” 
And why is he born to trouble? Because he is born in sin. 
“JT was born in iniquity,” saith the Psalmist, and it is else- 
where written, “that which is born of the flesh is flesh,” and 
“they that are in the flesh cannot please God.” 

The fact that we are born sufferers is undeniable, and the 
only doctrine which sheds any light upon this fact, is that of 
original sin or of guilt derived from Adam. He was justly and 
benevolently constituted our covenant head and representa- 
tive: so that “by one man’s disobedience many were made 
sinners.” And although the doctrine of innate guilt is not free 
from difficulty, it is no more inexplicable than other facts of 
daily occurrence. Such as the fact that children often be- 
come guilty and suffer through the sin of the parent, or that 
helpless members of the community often suffer, through the 
guilt or mismanagement of rulers. Whether these facts be 
strictly analogous to original sin or no, the wuy they are per- 
mitted? presents a difficulty which is quite as great. Nor can 
we reject the doctrine of original sin, without being driven to 
maintain this alternative, viz: that there is a vast amount of 
human woe, such as the suffering of infants and others, which 
is not the penal effect of sin or of any sort of guilt whatsoever. 
An alternative, which appears to conflict with the perfection 
of God’s government. For we cannot conceive of a perfect 
moral government which does not make all human suffering 
the just effect or the strict desert of sin. Hence, reason argu- 
ing from the perfections of God, concurs with Revelation, in 
ascribing every cry of infancy, as well as every sigh and tear 
and pang of manhood, to this one cause—Sin. 

Even the sorrows and sufferings of our Lord ought to be 
regarded as the bitter fruits of sin. Not indeed of sin in him- 
self, * for he did no sin, neither was guile found in his mouth;’’ 
but he bore our griefs and carried our sorrows. Christ having 
been without sin himself, must have suffered as our substitute. 


6 


No other doctrine is fairly reconcilable with the perfections of 
God or with the plain language of Holy Writ. Nor cana 
candid mind readily conceive, how God could have visited the 
sinless humanity of Christ, with such severe bodily suffering 
and such mysterious agony of soul, except on the ground that 
he suffered as our substitute. And unless sober reason should 
stop to consider the evasions of controversial ingenuity, we 
think she will march directly up to the plain scriptural doctrine, 
that Christ was ‘“ wounded for our transgressions.” 

But if Christ suffered as our surety—if he endured the penalty 
of the law for believers, why do christians suffer so severely 
as they often do? Why should they be called to endure any 
part of a penalty which has already been fully paid? To this 
we reply, that the sorrows of christians are not strictly penal, 
but disciplinary or corrective. For “there is now therefore no 
condemnation to them which are in Christ Jesus.” Their suf- 
ferings “are not penalties in the common acceptation of the 
“term, for a penalty is the evil of pain to which a person is 
“¢ subjected for a crime, and is designed to satisfy the law by 
¢ a just retribution. But it is not satisfaction to justice which 
‘is the object of the affliction of believers: the intention of 
« them is both to testify that sin is displeasing to God, and to 
“lead to repentance and amendment.” It will not be denied, 
that God had a sovereign right to prescribe, both the terms on 
which he would pardon his guilty subjects, and the means or 
instruments by which he would sanctify them. And when 
the covenant of grace was formed, in the councils of eternity, 
it would seem that many of the temporal sufferings due to be- 
lievers were retained; not as penalties, but as chastisements, 
to co-work with grace and faith, in purifying the soul and fit- 
ting it for Heaven. “For our light affliction, which is but for 
a moment, worketh for us a far more exceeding and eternal 
weight of glory.” And in this passage we have the substance 
of our next proposition. 

I]. ‘Twat THE SORROW OF CHRISTIANS IS ONE OF THE CHIEF 
INSTRUMENTS WHICH GoD USES TO PROMOTE THEIR GROWTH IN 


GRACE AND PREPARE THEM FOR HEAVEN. ‘To enquire whether 


God might not have saved his people without chastisement? 
would be as unprofitable as to ask whether he might not have 


7 


given them their “rest” here? instead of hereafter. Let it 
Suffice to state the fact that no human being has escaped suf- 
fering. “ Man is born unto trouble”: and to find an individual 
without suffering would be as impossible as to find an open 
flame sending its sparks downward. Even “the path of the 
just,” which “shineth more and more,” is overhung here and 
there with dark tribulations, until it expands and becomes lost 
in “the perfect day.” The great multitude which St. John 
saw in Heaven had not only “washed their robes and made 
them white in the blood of the Lamb,”—but they had this 
addition to their history,—they had come “ out of great tribu- 
lation.” 

But although suffering is as inseparable from human nature 
as the uprising of sparks from the fire. Affliction cometh 
not forth of the dust.” It does not come by chance. Ou, 
sorrows do not come as random arrows, to fly hither and 
thither and strike whom or where they may. N ay, every one 
of them is directed by an unseen hand, and that hand never 
misses its aim. God has a purpose to answer, in every afflic- 
tion which he sends, and when believers are stricken, they 
should set themselves diligently to inquire what sin the Lord 
would destroy? or what evil habit he designs to remove ?— 
Not unfrequently there would be found a correspondence be- 
tween affliction and some besetment, sufficiently plain to in- 
dicate that the one was sent to correct the other. And even 
when the specific purposes of God in afflictions cannot be 
traced, we may be assured that they are wisely ordered. If 
not sent as remedies they may be sent as preventives. If not 
designed to remove some present sin, they may be intended to 
produce greater spiritual fruitfulness for the time to come. 
For believers are trees of the Lord’s own planting, and he 
sometimes prunes them severely, that their fruit may abound. 

If an individual wholly unaccustomed to the culture of trees, 
were to enter a large fruit garden in pruning season, he would 
probably be surprised at the boldness with which the expe- 
rienced culturist would apply the knife and the saw. He would 
see him lop off the branches of some tender plant with a cool 
severity which would make him wince. He would behold 
him mount some noble tree, and put the saw to its top and its 


8 


branches, until it appeared to be shorn of its glory and dwarfed 
mto comparative insignificance. And what would be the-de- 
sign of the culturist in all this? Would it be to destroy the 
trees, or to diminish their fruitfulness? We know that his 
object would be to make them produce more abundantly. 
And so, it is that God often deals with souls that are in Christ. 
“ For every branch in him that beareth fruit he purgeth it, 
that it may bring forth more fruit.” Take another illustration. 
A child 1s in possession of something with which it is much 
pleased. ‘The article is precious, and there is danger if he keep 
it that he may spoil it,—or that it may spoil him, by diverting 
his attention from parental commands, which are vital to his 
future welfare. The judicious parent sees the danger and 
determines to remove it. He calmly demands the article that 
he may put it away; but the child refuses, and he takes it by 
force. The little rebel, overcome by superior strength, retires 
into a corner and weeps. But after a little while he becomes 
more calm: and his infant mind begins to reason in substance 
thus: “ My father loves me.—I know that he does, and although 
I cannot tell why he has taken away ‘the delight of my eyes,” 
yet I know that he loves me, and must mean well to me. 1 
will go to him and tell him that I give up.” Our illustration is 
simple, and to some it may appear trivial—but it has this re- 
commendation—it is scriptural. For it is in such a paternal 
aspect that God exhibits himself to his afflicted and bereaved 
children. ‘To prove it, we might quote many passages, but let 
it be sufficient to call your attention to a part of the twelfth 
chapter of the epistle to the Hebrews:—a precious portion of 
Scripture! which affords a sweet and comforting retreat for 
every wounded believing soul. “My son, despise not thou the 
chastening of the Lord, nor faint when thou art rebuked of him: 
for whom the Lord loveth he chasteneth, and scourgeth every 
son whom he receiveth.” And surely there is, to believers, 
much solace in the thought, that every bitter cup which they 
drink is medicine presented by a Father’s hand. That every 
blow which wounds the heart, by striking away its beloved 
objects, is a paternal stroke! But then “no chastening for 
the present seemeth to be joyous, but grievous.” If it were 
not grievous it would not answer its end:—it would be no 


9 


chastisement. And this leads us to offer another consoling 
thought :—that 

Ill. To weep with suBMIssION Is NEITHER UNHOLY NOR UNWISE. 
Weeping indicates the natural channel for grief, and God has 
nowhere commanded it to be closed. Immoderate grief is 
certainly sinful. And there is such a thing as nursing sorrow, 
or rejecting the appropriate palliatives. They who do so, are 
like wilful children, who tear away the bandages from their 
wounds, because they are too impatient to wait the slow pro- 
cess of healing. But in judging what is immoderate grief in 
others, we should be careful not to judge hastily. “The heart 
knoweth its own bitterness,”’—and God only is its searcher. 
And let us give no countenance to that false philosophy which 
would proscribe all sorrowing as weak or unworthy. The 
pride of human nature, sometimes proposes this philosophy as a 
substitute for better things. But there is no danger that it 
will spread. Before it can become common, men must sink in 
natural affection below the level of the flocks and herds. For 
even the flocks bleat out their griefs, and the mournful lowings 
which come up from the herds, tell us that there are mothers 
there grieving for their offspring! Nor does the Bible lend any 
countenance to such stoicism. Revelation was not sent to 
unhumanize man, but to elevate and purify his present nature. 
And while it lifts the supreme affections to God, it elevates 
and refines every subordinate affection. And if high scriptural 
authority or precedent were wanting to prové that weeping is 
neither sin nor folly, it might be found in this one brief pas- 
sage,—* Jesus wept.” And O! it is a precious privilege for a 
weak, wounded disciple, to be permitted to hide his tears be- 
hind his weeping Lord! To seek shelter for his own sin-tainted 
griefs behind the sinless sorrows of Christ! “Jesus wept.” 
Here ye afflicted ones! isa warrant for your tears. ’Tis 
‘enough for the disciple that he be as his Master.” We dare 
not demand of him more. 

But this brings us to a solemn point in our discourse :—all 
are not disciples,—all are not yet entitled to the full consola- 
tions of the Gospel. It is true indeed that “ God does not wil- 
lingly afflict or grieve the children of men.” Most of his 
severe judgments are merciful warnings, and it cannot. be 

2 


10 


denied that afflictions have a natural tendency to produce the 
“hearing ear.” The voice of truth sounds pleasantly even to 
the children of this world, when it reaches them through the 
noise of troubled waters. Many have thus heard it—heeded 
it—and been saved from ruin. And woe! unto them that con- 
tinue to reject the united appeals of God’s providence and 
God’s word. For affliction misimproved, like the word ne- 
glected, may prove a “savor of death unto death.” 

Almost all of you have at one period or other felt the afilict- 
ing hand of God. And you who have not yet felt it, certainly 
will not escape. You cannot always expect to retain your 
vigorous health. And that family circle which now cheers 
you must be thinned out. And O! if death should suddenly 
come and make a chasm there, what will you do? We tell 
you, with an emphasis with which we have never spoken to you 
before, that you will need all the consolations of the Gospel. 
There are some heart-wounds, dear brethren, which time may 
soothe but which it cannot heal. Earth has no cure for them. 
You may have the sympathy of a large circle of friends: and 
such sympathy is not to be undervalued. But all human con- 
solations, in such a case, are like green branches spread upon 
tha new grave—soon withered: or still sooner driven off by 
returning grief sweeping as a howling wind in the night sea- 
son! Nay, there is no adequate consolation but the faith which 
can set the affections on things above. And although faith may 
not entirely extinguish grief, it can shew you that “ affliction 
cometh not forth of the dust:”—that it does not come from the 
senseless stony hand of chance, but froma wise paternal hand. 
It can teach you hew to be “sorrowful, yet always rejoicing.” 
It can extract the scalding bitterness of sorrow. It can make 
tears flow freely as balmy rivulets, to cool and soften and 
soothe the burning aching feelings of woe! Aptly has inspira- 
tion termed it “ precious faith.” For it is a sweet which no 
bitterness can embitter. It is a light which shines brightest 
when all else is dark. Seek it with your whole heart.- It is 
profitable in prosperity. You will need it in trouble—and 
most of all, you will need it when heart and flesh shall fail and 
the light of the sun shall begin to fade away from your vision. 


HYMN 145. 


RISE, my soul, and stretch thy wings, 
Thy better portion trace, 
Rise, from transitory things, 
Toward heaven, thy destined place: 
Sun, and moon, and stars decay, 
Time shall soon this earth remove ; 
Rise my soul, and haste away 
To seats prepared above. 


Cease, my soul, O cease to mourn, 
Press onward to the prize ; 
Soon thy Saviour will return, 
To take thee to the skies; 
There is everlasting peace, 
Rest, enduring rest in heaven ; 
There, will sorrow ever cease, 
And crowns of joy be given. 


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